Monastery of Confusion¹

The next factor is bliss (sukha). Eventually we drop the initial and discursive thinking as tranquility deepens. Why? The state of mind is becoming more refined and subtle. Vitakka and vicāra are relatively coarse, and they will vanish. There will remain just the rapture accompanied by bliss and one-pointedness of mind. When it reaches full measure there won't be anything, the mind is empty. That's absorption concentration.

We don't need to fixate or dwell on any of these experiences. They will naturally progress from one to the next. At first there is initial and discursive thought, rapture, bliss and onepointedness. Then initial and discursive thinking are thrown off, leaving rapture, bliss, and one-pointedness. Rapture is thrown off⁵, then bliss, and finally only one-pointedness and equanimity remain. It means the mind becomes more and more tranquil, and its objects are steadily decreasing until there is nothing but one-pointedness and equanimity.

When the mind is tranquil and focused this can happen. It is the power of mind, the state of the mind that has attained tranquility. When it's like this there won't be any sleepiness. It can't enter the mind; it will disappear. As for the other hindrances of sensual desire, aversion, doubt and restlessness and agitation, they just won't be present. Though they may still exist latent in the mind of the meditator, they won't occur at this time.

Question: Should we be closing our eyes so as to shut out the external environment or should we just deal with things as we see them? Is it important whether we open or close the eyes?

Ajahn Chah: When we are new to training, it's important to avoid too much sensory input, so it's better to close the eyes. Not seeing objects that can distract and affect us, we build up the mind's strength. When the mind is strong then we can open the eyes and whatever we see won't sway us. Open or closed won't matter.

When you rest you normally close your eyes. Sitting in meditation with eyes closed is the dwelling place for a practitioner. We find enjoyment and rest in it. This is an important basis for us. But when we are not sitting in meditation will we be able to deal with things? We sit with eyes closed and we profit from that. When we open our eyes and leave the formal meditation, we can handle whatever we meet. Things won't get out of hand. We won't be at a loss. Basically we are just handling things. It's when we go back to our sitting that we really develop greater wisdom.

This is how we develop the practice. When it reaches fulfillment then it doesn't matter whether we open or close our eyes, it will be the same. The mind won't change or deviate. At all times of the day - morning, noon or night - the state of mind will be the same. We dwell thus. There is nothing that can shake the mind. When happiness arises, we recognize, ''It's not certain,'' and it passes. Unhappiness arises and we recognize, ''It's not certain,'' and that's that. You get the idea that you want to disrobe. This is not certain. But you think it's certain. Before you wanted to be ordained, and you were so sure about that. Now you are sure you want to disrobe. It's all uncertain, but you don't see it because of your darkness of mind. Your mind is telling you lies, ''Being here, I'm only wasting time.'' If you disrobe and go back to the world, won't you waste time there? You don't think about that. Disrobing to work in the fields and gardens, to grow beans or raise pigs and goats, won't that be a waste of time?

There was once a large pond full of fish. As time passed, the rainfall decreased and the pond became shallow. One day a bird showed up at the edge of the pond. He told the fish, ''I really feel sorry for you fish. Here you barely have enough water to keep your backs wet. Do you know that not very far from here there's a big lake, several meters deep where the fish swim happily?''

When the fish in that shallow pond heard this, they got excited. They said to the bird, ''It sounds good. But how could we get there?''

The bird said, ''No problem. I can carry you in my bill, one at a time.''

The fish discussed it among themselves. ''It's not so great here anymore. The water doesn't even cover our heads. We ought to go.'' So they lined up to be taken by the bird.

The bird took one fish at a time. As soon as he flew out of sight of the pond, he landed and ate the fish. Then he would return to the pond and tell them, ''Your friend is right this moment swimming happily in the lake, and he asks when you will be joining him!''

It sounded fantastic to the fish. They couldn't wait to go, so they started pushing to get to the head of the line.

The bird finished off the fish like that. Then he went back to the pond to see if he could find any more. There was only one crab there. So the bird started his sales pitch about the lake.

The crab was skeptical. He asked the bird how he could get there. The bird told him he would carry him in his bill. But this crab had some wisdom. He told the bird, ''Let's do it like this - I'll sit on your back with my arms around your neck. If you try any tricks, I'll choke you with my claws.''

Footnotes

...¹

A large section of this Dhamma talk has previously been published under the title 'Free From Doubt'

... Trouble²

One of Ajahn Chah's favorite plays on words.

... buy³

This is a standard way of doing business in Asia, especially in villages and small towns, but even in Japanese cities. A pickup truck drives around with a loudspeaker and products to sell.

...nıvarana⁴

Nīvarana are the five hindrances: desire, anger, restlessness and agitation, sloth and torpor, doubt.

... off⁵

The scriptures usually say, ''with the fading of rapture''.